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The Boasians struck at the evolutionary anthropologists.
9) As anthropological theorists, the Boasians were more successful at tearing down the nomothetic racial essentialism and evolutionary materialism of the nineteenth and early twentieth centuries than they were in constructing positive contributions to anthropological theory and interpretation.
To place one's trust in the veracity of these social engineers is to ignore all the genetic and medical discoveries since the Boasians first flourished: discoveries that point in entirely the opposite direction.
Of these, Montagu (ne Israel Ehrenburg) emerged from the anthropological atelier of Franz Boas--who devoted his whole later life to condoning and publicising environmentalist mythomania, most notoriously in the case of Mead's Samoans--and became, even by Boasian standards, a gross apologist for Stalinism.
Part II, "Biology and Culture," attacks resurgent racism head on, with chapters titled, "De-Biologizing Culture: The Boasians," "Biologizing Inequality," "I.
While it is true that many anthropologists, particularly many Boasians, were opposed to assimilation and advocated tribal separatism, the role of anthropology in shaping early reform pan-Indianism was not insignificant (Hertzberg 1971:35).
Boasians allegedly held nefarious control over funding for scientific research and publication; they also had an equally deleterious hold on federal policy regarding social and race relations.
More serious, although Jackson correctly censures right-wing racist scientists for refusing "to recognize that their science was imbued with their values and ideology," he ignores the "values and ideology" of the Boasian equalitarians (9).
Other Boasians, such as Cora Du Bois (1935) and Frederica de Laguna (1960, 1972) to name just two, while choosing not to focus on ethnogeographic nomenclature per se, were attentive to place names and cosmography as part of their general ethnographic endeavors.
One anthropologist who provided an important theoretical link between the Boasian particularists and the modern cognitive and symbolic place name theorists was A.
No correction was forthcoming from the early Boasians, whose absence from the Comanche literature is notable.
An indirect outgrowth of the Boasian program was Linton's 1933 Comanche field party, the work of which was the foundation for the standard modern reference on the Comanches by Wallace and Hoebel (1952).